in general, he grants the very things which are asked for. In many instances, however, Christians may sincerely and fervently pray for things which God, in his wisdom may see fit to withhold, and grant them even richer blessings, as a substitute. All we contend for, in the present discussion, is, that always, and in his own way, God hears and answers the prayers of his people; and when they are more particularly excited to union and fervor in this important duty, the answer is more particular. When the people of God are excited, by the Spirit of God, to pray for rain, God sends them rain. When they unitedly plead for the Holy Spirit; the Holy Spirit is given. Revivals of religion are generally the effect of union and importunity in the prayers of the saints. These are the source of every good and perfect gift of God. When God delivers his people from pestilence, war, or famine, it is by prayer; by prayer he will accomplish all his promises; and ultimately, he will fill the earth with his glory.

REMARKS.

1. Although Christ was very particular to enjoin on his followers, both by precept and example, the important duty of secret prayer; yet he was equally particular and strenuous with regard to the various branches of social prayer. The example which he gave to his disciples, was an example of social prayer. It is expressed in the plural number; "Our Father, who art in heaven.' This is pertinent to every branch of social prayer, but not to individual prayer. Another branch of social prayer, urged and enforced by the Apostle Peter, is that of the family. Admonishing husbands and wives to the mutual discharge of their social and relative duties, he exhorts them" to live, as being heirs together of the grace of life, that their prayers be not hindered;" plainly allud ing to the most important, and indispensable duty of family prayer. To no other society, but the family, can these words have any proper application. The fellowship of christian husbands and wives is most intimate and endearing. But how can this be promoted to advantage, without daily union in prayer? If, in the families of christians, to whom Peter wrote his epistle, there had

been no social prayer; then, certainly, there were no prayers of husbands and wives, which were liable to be hindered.

On the whole, it appears, that, in every community, social prayer is the life and nerve of religion; and especially in families, which are the nurseries of all civil societies. Without family worship, how can parents bring up their children in the nurture and admonition of the Lord? And how can their children be impressed with the idea that their parents give themselves to prayer?

Not only in families, but in all other communities, and on many occasions, social prayer is essential to the christian character. On the holy sabbath in particular, all the friends of Christ are of one accord in the house of prayer and praise. In the sanctuary, their devotions are enkindled into a holy ardour: and were it consistent with duty in general, they would "desire to dwell in the house of the Lord, all the days of their life, to behold the beauty of the Lord, and to enquire in his temple." Very cordial is the fellowship of real christians, in the house of prayer. Other days and seasons, besides the Sabbath, are set apart for special humiliation and prayer: and those who disregard these institutions, which are of human authority, discover a spirit of rebellion against the authority which is divine. "From evening to evening shall ye celebrate your sabbaths," as well as the Lord's sabbaths.

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Seasons of affliction, distress and mortality, are proper seasons for special union and concert in prayer. example of Christ was, that," in all the afflictions of his people, he was afflicted." Benevolence requires, that we unite with the afflicted, especially in humiliation, and social prayer.

Another special occasion for social prayer is, when christians are excited by the Holy Spirit, to set apart short seasons for prayer, and religious conference. By these special meetings for prayer, and religious improvement, the life of godliness is promoted, and the Lord is well pleased. "Then they that feared the Lord," the prophet," spake often one to another, and the Lord hearkened and heard it; and a book of remembrance was written before him, for them that feared the Lord,

says

and that thought on his name. Scarcely any part of religious improvement is more useful and important than these voluntary associations for prayer and praise, and holy conversation. How often are they attended with the happy fruits of divine grace, in the conviction and conversion of sinners, and in the edification of the saints! 2. In connection with the duty of prayer, and as a part of it, a few remarks may be useful, on the duty of singing, as well as speaking the praises of the Lord. "Is any merry? let him sing Psalms." All the Psalms and songs, and poetical books, which comprise a great part of the Bible, were divinely inspired, for the important purpose of singing praises to the Lord. Singing the praises of the Lord, has been a very pleasing and useful part of religious and social worship in the church of God, probably from the beginning of the world; commencing in Paradise. And "Whoso offereth praise, glorifieth me," saith the Lord. Where true love to God, and cordial fellowship with the saints exist in the heart, they are greatly cherished and promoted, by the aid of sacred melody. By this exercise of religious devotion, David was excited to raptures and transports of joy. It was also a devout and delightful exercise of the Saviour and his disciples. In this they united, at the first celebration of the sacramental supper. And in this, the church has always persevered. The Apostles, by example and precept, have urged the duty of singing God's praise. Paul and Silas prayed and sang praises at midnight, bound in the inmost prison, and mangled with stripes. Nó situation on this side of the infernal world, is too deplorable for such men to sing the praises of the Lord. David resolved to sing his praises, while he had a being. Paul having exhibited to the Hebrews, Jesus Christ, as the great High Priest of their profession, says, " By him, therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name. In the view of the Apostle, it appears, that vocal music, has the preference. This is the kind of music with which the heavens resound for ever. "But who can utter the mighty acts of the Lord? who can shew forth all his praise?" Our duty is to praise the Lord with all our might; and to praise him for all his works, whether of mercy, or of righteous judgment. So impor

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tant was the praise of God, in the Saviour's view, that when the little children sung Hosannas in the temple, at his triumphant entry, he declared, "that if these should hold their peace, the stones, even the stones of the temple would immediately cry out."

3. In a review of what has been said, on the subjects of prayer and praise, we perceive, that they are very humble and devout exercises of heart. They look above all selfish considerations: for their object is in the highest heavens. God is the supreme object, and his glory is the leading motive of all sincere and pure devotion. Confidence in the divine, government, and in the divine promises, are the mainspring of prayer and praise. "Praise waiteth for thee, O God, in Zion; and unto thee shall the vow be performed. O thou that hearest prayer! unto thee shall all flesh come.' Rejoice evermore Pray without ceasing: In every thing give thanks; for this is the will of God, in Christ Jesus, concerning you."....

....AMEN.

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ESSAY XXV.

Duties of the Unregenerate, and the Means of Grace.

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On the practical part of the system of divine truth, we have briefly considered the duties of self-denial and true benevolence of humility and submission to God; and of prayer and praise. While it is granted by all who profess to believe the holy scriptures, that these duties are highly incumbent on every christian; and are essential to the christian character; yet, with many, it is a very interesting inquiry, whether these, or any other religious duties, are incumbent also, on impenitent, and unconverted sinners? On this point the scriptures speak a language, which, in the view of many, is awfully forbidding. The scriptures declare plainly," that the sacrifice of the wicked is an abomination to the Lord, inasmuch as they bring it with a wicked mind." This is said to be the correct translation. Again it is written, by way of contrast, "The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is

his delight." And again, "He that turneth away his ear from hearing the law, even his prayer shall be an abomination." The meaning of all these declarations appears to be one and the same; that a wicked man, or an impenitent sinner, does not, in any measure, offer to the Lord acceptable sacrifices. Proceeding from a selfish heart, and being performed with no regard to the glory of God, nor to the good of his kingdom, they are vain oblations; and the command of the Lord is, Bring no more vain oblations." Your offering of incense, however precious, is an abomination. External devotions, without the concurrence of the heart, are mere hypocrisy, which is considered as one of the baser kinds of iniquity. The bible appears to testify strongly against the external duties and religious services of impenitent sinners. Sinners, however, do not see fit to renounce all the external duties of religion. In many duties, they are constant and persevering. In external devotions, especially the devotions of the sanctuary; in the observance of the holy sabbath; in reading the scriptures, and attending to the gospel ministry, statedly and occasionally; and in attending the variety of meetings for prayer and religious improvement; sinners seem to go, almost hand in hand, with the saints. They embrace, and defend the doctrines of the bible; and "Almost they are persuaded to be christians." Many, who make no profession of religion, statedly attend to the external performance of family worship, and the religious instruction of their children; well knowing, that these things are matters of infinite importance to their dear children, as well as to themselves. It would be extremely difficult to restrain the greater part of the people from attending, more or less, to the external duties of religion. Their consciences, their hopes, and their fears prompt them to many such duties. But from the word of God, we are assured, that all these external duties and sacrifices of the wicked, are an abomination to the Lord; because they are performed with a wicked mind, or a selfish heart. "God looketh on the heart." And the heart being corrupt, the motives of the gospel are perverted. Not only the religious sacrifices of the wicked, but all their moral actions, of every name and nature, are corrupted, and are an abomination to the Lord. All their deeds of jus